ISRAEL IN PROPHECY FROM A NEW TESTAMENT PERSPECTIVE

Clinton Wahlen
GC, Biblical Research Institute

Abstract: Although many prophecies in the Old Testament concerning Israel have had no obvious
fulfillment, New Testament writers consistently speak of prophecies fulfilled. This paper shows how a
sifting within Israel in response to the proclamations of John the Baptist and Jesus results in Israel’s
“restoration” in relation to Jesus as its messianic King. Examination of the relevant terminology, together
with a detailed consideration of crucial New Testament passages concerning Israel (Acts 15, Romans 9-
11, and in Revelation), reveals the inadequacy of a strictly ethnic definition of Israel in light of God’s
intention that “all Israel” be saved.
_______________________

Introduction

Many prophecies in the Old Testament concerning Israel have had no obvious fulfillment;1 yet
the writers of the New Testament consistently speak of prophecies fulfilled.2 The relation of the New
Testament to the Old and the use of the Old Testament in the New have generated no little discussion
over the past several decades.3 Many deeper hermeneutical issues underlie conclusions that are drawn
in this field of study and will not be discussed here, except to state the hermeneutical framework and
assumptions from which we will proceed. To adequately cover this topic would require a book-length
investigation, so this study will necessarily be selective, focusing on some of the most important

1 Further see Elias Brasil de Souza, “Unfulfilled Prophecies of the Bible,” forthcoming.
2 This has led some interpreters to postulate a dispensational approach whereby God’s plans and purposes for Israel
and for the Gentile world are on completely separate tracks throughout history based on the different covenants on which they
are based. There are many helpful responses showing the untenability of this suggestion, e.g., Hans K. LaRondelle, “The Essence
of Dispensationalism,” Ministry, May 1981, 4-6; Gerhard F. Hasel, “Israel in Bible Prophecy,” JATS 3/1 (1992): 120-55; Hans K.
LaRondelle, “Israel in Biblical Prophecy,” Ministry, January 2007, 17-21. Consequently, this study will be more focused.
3 Recently, see, e.g., Clinton Wahlen, “The Use of Scripture by Bible Writers,” in The Gift of Prophecy in Scripture and

History, ed. Alberto R. Timm and Dwaine N. Esmond (Nampa, ID: Pacific Press, 2015), 102-116; also G. K. Beale, “The Cognitive
Peripheral Vision of Biblical Authors,” WTJ 76 (2014): 263-93, applying the insights of E. D. Hirsch, Jr., to difficult NT use of the
OT passages; note also the objections (to which Beale responds) raised by Steve Moyise, “Does Paul Respect the Context of His
Quotations?”, in Paul and Scripture. SBL Early Christianity and Its Literature 9, ed. Christopher D. Stanley (Atlanta: Society of
Biblical Literature, 2012), 97-99, 112.
passages for understanding New Testament perspectives on prophecies regarding Israel’s future and
their fulfillment in the Christian era.
After touching on some important hermeneutical considerations that underlie this study, we will
consider Jesus’ understanding of Israel’s prophetic hope, and then proceed canonically with prophetic
expectations for Israel described in the Gospels, Acts, Paul’s extensive discussion of prophetic
expectations for Israel in Romans 9-11, and, the apocalyptic perspective found in the book of Revelation.
Finally, we will attempt to draw together these several perspectives into a coherent picture of Israel in
Prophecy.

Operational Hermeneutical Framework

The hermeneutical framework from which this study will proceed is shared by a considerable
number of interpreters in terms of how the biblical writers seem to use Scripture.4 First, when New
Testament writers cite the Old Testament, they do so in a way that is sensitive to the passages’ original
meaning in its historical context but recognizes a deeper meaning that was only partially grasped by the
earlier writers (Dan 12:8-10; 1 Pet 1:10-12).5 In other words, the meaning that the New Testament
writers explain represents a more complete picture of what was already hinted at by the Old Testament
writers. Consequently, “the Christian interpreter cannot interpret the Old Testament in the final and
ultimate sense as if Christ has not yet come and as if the New Testament has not yet been written.”6
Rather, a faithful interpretation of Scripture will take into account “all that the prophets have spoken”
(Luke 24:25).7
Second, Christ is viewed by New Testament writers as representing in His person God’s true
people Israel (John 1:49; Matt 2:15; 3:17).8 This coincides at important points with messianic
expectations in the Old Testament, including the Servant Songs of Isaiah, the new exodus oracles in
Hosea, and some of the Davidic psalms.9 Third, biblical history unfolds as part of a divine plan so that

4 Foundational from an Old Testament perspective is Walter C. Kaiser, Jr., Toward an Old Testament Theology (Grand

Rapids: Zondervan, 1978); Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien
Springs, MI: Andrews University Press, 1983); see also Walter C. Kaiser, Jr., The Uses of the Old Testament in the New (Chicago:
Moody, 1985); Gerhard F. Hasel, “Israel in Bible Prophecy”; Richard M. Davidson, “New Testament Use of the Old Testament
Cognitive Peripheral Vision,” JATS 5/1 (1994): 14-39. For a concise listing of these hermeneutical presuppositional perspectives,
see Beale, “Cognitive Peripheral Vision,” 284-86.
5 This deeper meaning becomes evident through a consideration of the larger context of the writers’ perceptual vision

that may not be explicit but is always organically connected to the explicit meaning through what Beale calls their “cognitive
peripheral vision” (see n. 3 above).
6 LaRondelle, Israel of God, 14.
7 For Seventh-day Adventist interpreters, this includes taking into consideration the inspired insights given by Ellen G.

White. See “Methods of Bible Study,” Executive Committee of General Conference of Seventh-day Adventists, October 12, 1986,
https://www.adventist.org/en/information/official-statements/documents/article/go/0/methods-of-bible-study/ (accessed
July 5, 2018), 4(l).
8 Beale, “Cognitive Peripheral Vision,” 285.
9 LaRondelle, Israel of God, 93-96 (the Servant Songs); Beale, “Cognitive Peripheral Vision,” 275-79 (new exodus in

Hosea); Davidson, “New Testament Use,” 23-28 (messianic psalms).

2
elements of earlier passages foreshadow, prefigure, and predict later parts of that plan (Matt 11:13-14; 1
Cor 10:11).10 This harmonious testimony of the Old and New Testaments not only confirms the
explanatory power of such an approach but also elucidates the inspired character of the Bible as a divine
revelation.
Some have objected that these principles of interpretation are invalid because they are not
falsifiable.11 While, admittedly, it is impossible to be absolutely certain regarding the theological
connections that gave rise to specific citations of Scripture by Bible writers, that does not mean that
probable conclusions regarding such connections cannot be drawn. To the contrary, an inspired writer’s
implicit meaning can be deduced, with varying degrees of probability, from a close study of what is made
explicit. By way of analogy, even though we may only see the tip of an iceberg (a text’s explicit meaning),
we can be sure that what lies under the water beneath it (its implicit meaning) is organically connected
to it and determined by it rather than by an isolated chunk of ice floating nearby.12 So, with this
hermeneutical framework in mind, we now proceed to a consideration of some important New
Testament perspectives on Israel in prophecy.

Jesus and Israel’s Prophetic Hope

An important, though challenging, starting point in our study of Israel in prophecy is with the
understanding of Jesus Himself on this subject.13 While the details are fiercely debated, there is a broad
consensus that one of Jesus’ aims involved the restoration of Israel in some way.14 Evidence for this
includes: (1) Jesus’ appointment of the Twelve, as a symbolic representation at least, of a “regathering of
the twelve tribes” of Israel, both as a present reality and a future hope;15 (2) the Gospel portrayal, when
viewed together, of Jesus’ ministry embracing those dwelling within the biblical borders of Israel, even
though some of these areas were predominantly populated by Gentiles or Samaritans;16 (3) His sending
of the Twelve on a mission to Israel.

10 LaRondelle, Israel of God, 39-40.

11 E.g., Steve Moyise, “Does Paul Respect the Context of His Quotations?”, 99.
12 This helpful analogy is from Beale, “Cognitive Peripheral Vision,” 268.
13 Much of the content in this section is summarized, and at some points further developed, from Clinton Wahlen, “The

Remnant in the Gospels,” in Toward a Theology of the Remnant, ed. Ángel Manuel Rodríguez (Silver Spring, MD: Biblical Research
Institute, 2009), 61-76.
14 In first-century Israel, competing understandings existed as to how this restoration would be realized: “Restoration

could be conceived of either as a return to covenant fidelity or as the re-establishment of the twelve tribes and national
dominion” (Steven M. Bryan, Jesus and Israel’s Traditions of Judgement and Restoration [Cambridge: Cambridge University Press,
2002], 107).
15 John P. Meier, “The Circle of the Twelve: Did it Exist During Jesus’ Public Ministry?” JBL 116 (1997): 657; See also

Joachim Jeremias, New Testament Theology (London: SCM, 1971), 233-34.

16 Luke and John show Jesus’ concern for Samaritans (Luke 9:52; John 4:4; cf. 8:48 but also Matt 10:5), while all Four

Gospels suggest His concern for Gentiles (e.g., Matt 8:10-13; Mark 7:31; Luke 4:25-27; John 10:16; 12:20-25). On the latter
concern, see Clinton Wahlen, Jesus and the Impurity of Spirits in the Synoptic Gospels, WUNT 2/185 (Tübingen: Mohr Siebeck,
2004), 130-31; James D. G. Dunn, Jesus Remembered (Grand Rapids, MI: Eerdmans, 2003), 322-23.

3
 An obvious problem with the hypothesis that Jesus’ ministry was connected with the restoration
of Israel is the fact that, like His forerunner, His proclamation was rejected by the majority in Israel. But
if His kingdom proclamation pointed to the eschatological fulfillment of prophetic hopes, why did it not
eventuate in a restored national Israel?17 In response, it should be recognized that Jesus’ proclamation
aimed at more than merely a national revival based on kingdom ethics—“there would be an
eschatological judgment and sifting,”18 fulfilling prophetic hopes that envisaged Israel’s restoration as
the ultimate goal of divine judgment. Interestingly, Jesus uses “language similar to what we find on the
lips of John the Baptist.”19 The similarity between the proclamations of John and Jesus are most clearly
seen in the litany of sayings connected in Matthew with the Beelzebul controversy (Matt 12:30-45 par)20
but there are other parallels also:

John the Baptist Jesus

“He will baptize you with the Holy Spirit and fire”
(3:11; Luke 3:16).21
“You brood of vipers! Who warned you to flee
from the wrath to come?” (Matt 3:7; Luke 3:7).
Bear fruit in keeping with repentance. . . . Even
now the axe is laid to the root of the trees. Every
tree therefore that does not bear good fruit is cut
down and thrown into the fire” (Matt 3:8, 10;
Luke 3:8-9).
“he will clear his threshing floor and gather his
wheat into the barn” (Matt 3:12a; Luke 3:17a).
He will burn up the chaff with unquenchable fire”
(Matt 3:12b; Luke 3:17b).
“whoever speaks against the Holy Spirit will not
be forgiven” (Matt 12:32; Luke 12:10).
“You brood of vipers! How can you speak good,
when you are evil?” (Matt 12:34).
“Either make the tree good and its fruit good, or
make the tree bad and its fruit bad, for the tree is
known by its fruit.” (Matt 12:33; Luke 6:43-44).
“whoever is not with me is against me, and
whoever does not gather with me scatters” (Matt
12:30; Luke 11:23); “gather the wheat into my
barn” (Matt 13:30b).
“bind them [the tares] in bundles to burn them”
(Matt 13:30a).

From these parallels, it seems that both Jesus and John understood their work, not only as
fulfilling prophecy, but also anticipating that their proclamation would bring the people of Israel to a

17 Addressing this basic question, see the chapter “Did Jesus Fail?” in Markus Bockmuehl, This Jesus: Martyr, Lord,

Messiah (Downers Grove, IL: InterVarsity, 1993), 77-102.

18 Wahlen, “Remnant,” 70; cf. 68 and n. 48. This judgment includes but involves more than the “eschatological reversal”

and/or a final judgment at the end of the age suggested by Dunn, Jesus Remembered, 412-17, 420-25.
19 Wahlen, “Remnant,” 70.
20 Although many of these sayings appear in a different setting in Luke, this independent witness to their being spoken

by Jesus indicates that they are likely reflective of His proclamation. Besides these similarities with John, Jesus also warns that
only the sign of Jonah will be given to “this generation” (Matt 12:38-42; Luke 11:29-32) and of an unclean spirit returning with
seven spirits worse than himself (Matt 12:43-45; Luke 11:24-26), applying it in Matthew to “this wicked generation” (Matt
12:45).
21 Unless specified otherwise, Bible quotations are from the English Standard Version except when the Greek or

Hebrew text is provided in which case the translation is the author’s.

4
point of decision, which would result in a faithful remnant who accepted their message. “As the gospel
narratives present it, this sifting [within Israel] already begins in a very real sense with the gathering of
those who choose to follow Jesus, His spiritual ‘family’ (Mark 3:31-35), and the exclusive disclosures to
the Twelve in recognition that many were not accepting His gospel of the kingdom (4:11-12).”22 The
judgment parables further extrapolate their opposition and rejection of Him.23 Recognizable remnant
terminology appears throughout Jesus’ teaching, indicating an awareness that Israel’s future would
center around His followers.24 Nevertheless, the concept of the remnant in the teaching of Jesus is not
exclusive, but open to all who would accept His proclamation (Matt 8:11 par; cf. Luke 4:25-27). Jesus
makes this clear by ministering to Gentiles and Samaritans as well as Jews (e.g., Matt 8:5-13 par; Luke
17:11-19). Finally, just before His ascension, Jesus commissions His followers to “make disciples of all
the nations” (Matt 28:19-20), beginning in Jerusalem (Acts 1:8).25 These more universal gospel
commissions include the nation of Israel—then and now (cf. Rev 14:6).26

Israel in New Testament Prophecy

Looking more broadly across the New Testament, terms for all or part of Israel appear
frequently, usually in reference to the historical nation of Israel and its citizens.27 Prophecies about
Israel are far less common. This investigation necessarily includes not only these direct references but
also some passages that are less explicit but important in order to present a complete picture of the
topic.
From a canonical perspective, the Gospels present Jesus as the messianic fulfillment of Israel’s
hope for restoration, citing events in Jesus’ life as fulfilling prophecy. Matthew identifies Jesus as the
ideal King, who gathers and shepherds Israel (Matt 2:6, citing Micah 5:2; Matt 9:36; cf. 12:30; 26:31)
and, together with His disciples, proclaims “the gospel of the kingdom” (4:17, 23; 9:35; 10:7). The
Gospels highlight the significance of the crowd calling Jesus “the son of David” (Matt 21:9), “the King
who comes in the name of the Lord,” (Luke 19:38; cf. Mark 11:9-10), and even “the King of Israel” (John

22 Wahlen, “Remnant,” 71.

23 In the context of this confrontation with the temple authorities, the parables represent an implicit judgment on
Israel’s leadership (esp. Mark 12:1-12 parr); further, see Clinton Wahlen, “The Temple in Mark and Contested Authority,” BibInt
15 (2007): 248-67.
24 This terminology includes loipos (rest, remnant), eklektōn (elect), seed imagery, the idea of building and planting,

“other sheep” or sheep that are “lost,” and various quantifying terminology (few/many, little ones, little flock, poor). Further see
Wahlen, “Remnant,” 72-75.
25 Significant in this connection is the expectation of the disciples that the kingdom would be restored to Israel (Acts

1:6), whatever that might mean; cf. n. 14 above.

26 See James LaGrand, The Earliest Christian Mission to ‘All Nations’ in the Light of Matthew’s Gospel (Grand Rapids, MI:

Eerdmans, 1999); Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Trans. Kathleen Ess (Waco, TX:
Baylor University Press, 2014), 311-22; cf. Wahlen, Jesus, 110, 136.
27 These terms include “Israel” (68 times) “Israelite” (9 times), “tribes” (one or more of the twelve, 24 times), “Jew” (or

“Judean,” 194 times), “Judea” (44 times). All word frequencies are based on the NA 27 text morphologically tagged by William D.
Mounce and Rex A. Koivisto, version 4.9, using Accordance, version 12.2.5, OakTree Software, Inc., May 2018.

5
12:13). Significantly, all Four Gospels record the inscription above the cross proclaiming Jesus as “the
King of the Jews” (Matt 27:37; Mark 15:26; Luke 23:38; John 19:19).28 This ironic reference to Jesus’ true
status as the messianic King, together with His proclamation of the advent of God’s kingdom, shifts the
focus away from an ethnic definition of Israel to one centered on following Him. According to Matthew’s
account, national Israel’s rejection of Jesus would result in the kingdom being taken from them and
“given to a people producing its fruits” (Matt 21:43).29 Certain sayings and parables fast forward to the
second advent, at which time the Son of Man appears “coming on the clouds of heaven,” to gather His
people into the promised kingdom (Matt 24:30-31 parr; John 14:1-3). Jesus describes Himself sitting on
a throne in royal splendor (Matt 26:64 parr) and judging “all the nations,” dividing them into two groups
“as a shepherd separates the sheep from the goats.” This collective testimony of the Gospel writers
points toward a redefinition of Israel, with Jesus not only as King, but also as Judge who defines the basis
for membership in this kingdom and issues the verdict as to who will enter it and who are shut out of it
(Matt 25:31-46; John 5:26-29; cf. 12:48).

Acts 15
Ultimately, it is this widely-recognized identification of Jesus as Israel’s messianic King that is
foundational for how the New Testament writers understand the prophecies related to Israel. In Acts 15,
the prophecy of Amos 9:11-12 led the Jerusalem Council to the realization that the inclusion of believing
Gentiles was an integral part of Israel’s promised restoration and that this would happen through God’s
direct intervention to raise up or restore (ʾāqı̂m) the “booth” (Heb. sukkat) or house of David,30 which
the apostles interpret messianically of Jesus.31 Their reference to the “remnant of Mankind”32 is
described in Amos as “all the nations who are called by my name,” that is, believing Gentiles (Acts 15:14-
17; cf. vv. 7-11).33

28 Outside of this phrase, which is identical in all four, minor variations reflect what might be expected from

independent eyewitness accounts.

29 Some argue on this basis for a sharp discontinuity between the Old and New Testaments in which the church

replaces Israel, e.g., Raoul Dederen, “The Church,” in Handbook of Seventh-day Adventist Theology, ed. Raoul Dederen
(Hagerstown, MD: Review and Herald, 2000), 543-44; Gerhard Pfandl, “Seventh-day Adventists and Replacement Theology,” in
“The End from the Beginning,”: Festschrift Honoring Merling Alomia, ed. Benjamin Rojas et al. Lima: Peruvian Union University
Press, 2015, 419-34). Others find a basis for more continuity, e.g., Richard M. Davidson, “Israel and the Church: Continuity and
Discontinuity—I,” in Message, Mission, and Unity of the Church, ed. Ángel M. Rodríguez (Silver Spring, MD: Biblical Research
Institute, 2013), 395: “The Church is not a replacement for Israel, not a New Israel, but an extension and continuation of true
Israel”; cf. Clinton Wahlen, “Matthew 27:25. Are the Jews Responsible for the Death of Christ?” in Interpreting Scripture: Bible
Questions and Answers, ed. Gerhard Pfandl. Biblical Research Institute Studies 2. (Silver Spring, MD: Biblical Research Institute,
2010), 297-300.
30 See Billy K. Smith and Frank S. Page, Amos, Obadiah, Jonah, NAC 19B (Nashville, TN: Broadman & Holman, 1995),

165-66.
31 A messianic interpretation of this passage is also attested in the Dead Sea Scrolls (CD 7:16-21; 4QFlor 1:11-13).
32 Some copies of the Hebrew text, instead of ’dym (Edom), may have had the shorter form ’dm (cf. LXX, tōn anthrōpōn,

as in Acts 15:17) that, with different vocalization, could mean “Mankind” (cf. Gen 5:2, NKJV).
33 The Hebrew haggoyim (LXX, ta ethnē) can be translated either “the nations” or “the Gentiles.” Craig S. Keener, The

IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity, 1993), 365, shows the consonance of

6
 Just prior to these verses describing Israel’s restoration quoted at the Council, Amos indicates
that this will be preceded by an act of God’s judgment in which He shakes “the house of Israel among all
the nations as one shakes with a sieve” (9:9). From Amos’s eighth century BC perspective, this
dispersion would seem to refer to the Assyrian and Babylonian exiles. However, considering first-
century Israel’s similarly smug attitude toward Jerusalem with its rebuilt temple (John 2:20), their
rejection of Jesus, and Jesus’ ensuing prediction of the temple’s certain destruction (Mark 13:1-2; Luke
21:20; cf. Dan 9:24-26), it may well refer to the sifting process discussed above in connection with Jesus
that eventuated in the faithful remnant of Jews who became His followers. As recorded by Luke, this
seems to have been the understanding of the apostles regarding this prophecy’s fulfillment because no
prophecy of Israel’s restoration, including this one, could be complete without the fulfillment of the
promises to David that the kingdom of his seed would be established forever (2 Sam 7:12-13; Ps 89:29;
Jer 33:17-26), a prophecy that would be fulfilled in Christ, the royal Son (Isa 9:6-7; Luke 1:32-33; Rom
1:3).34 This faithful remnant of Jews, together with believing Gentiles (“all the nations who are called by
my name”) represent the continuing purpose of God for Israel.35

Expansive Terminology
Significantly, the New Testament writers seem to distance believers in Jesus from the
unbelieving nation by their clear preference for the ethnic term Ioudaios (Jew), which occurs three times
more frequently than references to national Israel.36 In five instances, qualifying terminology or context
indicates that “Israel” extends beyond the typical ethnic conception of the term (Rom 9:6; 11:26; Gal
6:16; Heb 8:10; Rev 7:4). The phenomenon also occurs in reverse to distinguish ethnic Israel from this
more expansive definition.37
Even the term “Jew” is occasionally modified in the direction of a spiritual definition (Rom 2:28-
29; Rev 2:9; 3:9).38 Also, Jesus’ reference to Nathaniel as “a true Israelite” (alēthōs Israēlitēs, John 1:47)
indicates the inadequacy of a strictly ethnic definition. Paul makes a similar point in a detailed
discussion of Abraham as the father of Israel (Rom 4:9-18), describing him as the father of “all the seed”

James’s interpretation with the context of Amos (citing 9:7), which indicates “that the nations will come under the rule of God,
and . . . that God is concerned for the nations themselves” (ibid.).
34 Revelation confirms this interpretation by identifying Jesus as “the Root and the Offspring of David” (22:16) who will

rule the nations “with a rod of iron” (12:5; 19:15; cf. Ps 2:9).
35 Cf. Jeff Niehaus, “Amos,” in The Minor Prophets: An Exegetical and Expository Commentary, vol. 1: Hosea, Joel, and,

Amos, ed. Thomas Edward McComiskey (Grand Rapids, MI: Baker, 1992), 492. On the exegetical issues in relating the
interpretation in Acts to the historical context of Amos, see Walter C. Kaiser, Jr., “Davidic Promise and the Inclusion of the
Gentiles (Amos 9:9-15 and Acts 15:13-18): A Test Passage for Theological Systems,” Journal of The Evangelical Theological
Society 20/2 (1977): 97-111.

36 195 times (88 times in the Gospels, 79 times in Acts, 26 times in the Epistles, and 2 times in Revelation), compared to

63 of the 68 occurrences of Israēl in the New Testament.

37 “Israel according to the flesh” (Israēl kata sarka, 1 Cor 10:18).
38 Robert H. Mounce, Romans, NAC 27 (Nashville, TN: Broadman & Holman), 102 and n. 141; cf. Thomas R. Schreiner,

Romans, BECNT (Grand Rapids, MI: Baker, 1998), 143-44.

7
on the basis of faith (ek pisteōs, v. 16)—irrespective of whether they are “of the law” (circumcised Jews
physically descended from Abraham) or “of the faith of Abraham” (Gentiles who, like Abraham, believe
without being circumcised).39

Romans 9-11
This modified understanding of crucial Old Testament terms such as “seed” and “Jew” by Paul
(esp. in Romans and Galatians)40 should be taken seriously in the interpretation of those references to
“Israel” in Romans 9-11 which include qualifiers that seem to broaden its scope. Especially pertinent for
us to consider is the affirmation that, ultimately, as a result of the gospel proclamation to the Gentiles,
“all Israel will be saved” (Rom 11:26).41 The principal ways in which this phrase has been understood
are: (1) the whole of national Israel, including every individual; (2) national Israel as a whole, but not
necessarily every individual; (3) the elect of national Israel; (4) all the elect, both Jews and Gentiles.42
Of the eleven occurrences of “Israel” in Romans (all of which are in chaps. 9-11) Paul’s first two
uses of the term obviously have two different senses: “for not all who are of Israel are Israel” (9:6).43 The
first instance refers to the physical descendants of Abraham, whereas the second instance indicates that
only some physical descendants of Abraham belong to “Israel.” Succeeding verses make the same point
in different words. The following table summarizes Paul’s description of the two groups being
compared, national Israel and Israel by promise which includes Gentiles who believe.

Romans National Israel Israel by Promise/Gentiles

9:6 not all who are of Israel [by descent] are Israel
9:7 nor are they all children because they are the In Isaac your seed shall be called
seed of Abraham
9:8 the children of the flesh . . . are not the children the children of the promise are counted
of God as the seed
9:13 Esau have I hated Jacob I have loved
9:16 not of him who wills nor of him who runs of God who shows mercy
9:27, 25 though the number of the children of Israel be I will call them My people who were not
as the sand of the sea, the remnant will be saved My people. . . . sons of the living God
9:29, 25 Unless the Lord . . . had left us a seed, we would [I will call] her beloved, who was not
have become like Sodom, . . . like Gomorrah beloved

39 Similarly, Mounce, Romans, 128; Schreiner, Romans, 231-32. The more literal rendering of the Greek text by the NKJV

is utilized for the three quoted phrases as well as in the table that follows in connection with Romans 9-11.
40 To fully grasp Paul’s argument in Romans 9-11 a consideration of Galatians (esp. 3:26-29; 4:21-31; 5:6; 6:15-16) is

helpful.
41 For a summary of Paul’s argumentation in Romans 9-11, see Clinton Wahlen, “Romans 11:26: Will all Jews be saved?”

in Interpreting Scripture: Bible Questions and Answers, 351-355.

42 Cf. C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, ICC, 2 vols. (Edinburgh: T & T

Clark, 1975-1979), 2:576 (given in a different order).

43 The Greek text is ou gar pantes hoi ex Israēl houtoi Israēl.

8
 9:31, 30 Israel, pursuing the law of righteousness has Gentiles who did not pursue
not attained to the law of righteousness righteousness attained to righteousness
9:32, 30 by works by faith
10:3, 4 seeking to establish their own righteousness, have Christ is the end of the law for
not submitted to the righteousness of God righteousness to everyone who believes
10:12, 13 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all
who call upon Him. For “whoever calls on the name of the Lord shall be saved.” [Joel 2:32]
11:5, 11 a remnant according to the election of grace salvation has come to the Gentiles
11:20 because of unbelief they were broken off You stand by faith
11:23, 22 If they do not continue in unbelief, will be . . . if you continue in His goodness.
grafted in Otherwise you also will be cut off.
11:25 blindness in part has happened to Israel until the fullness of the Gentiles has come
in
11:26 And so all Israel will be saved

From the above table it becomes clear that national Israel could not all be saved because, like
Ishmael, they were children of Abraham only by physical descent, whereas Isaac was the son of promise
by means of a miraculous birth. Ishmael and Isaac represent two different conceptions of Israel, one
“born according to the flesh” and the other “born according to the Spirit” (Gal 4:29; cf. John 1:13)
through faith in God’s promise. As Paul indicates, only “the children of the promise are counted as the
seed” (9:8, NKJV). Use of the term logizomai (counted) is significant as it connects the argument here
with what was said earlier about Abraham being the father of “all the seed,” meaning all who believe as
Abraham did whether or not they are circumcised.44 Nowhere does Paul limit this expansive definition
of Israel to physical Jews. That is why at the outset of Romans 9, in referring to his “brothers” as “my
kinsmen,” he adds “according to the flesh” to make clear that he is talking about ethnic Israelites. In fact,
the term “Israelites,” like “Israel,” is always an ethnic designation unless it has some additional qualifier
to indicate a different definition.45
As we have seen, Paul explicitly includes Gentiles in his definition of the “seed of Abraham”
(Rom 4:11, 16). Furthermore, he specifically denies ethnicity as having a role in salvation—“there is
neither Jew nor Greek, . . . for you are all one in Christ Jesus. And if you are Christ’s, then you are
Abraham’s seed” (Gal 3:28, 29, NKJV). National Israel and believing Gentiles represent two different
approaches to attaining to righteousness, one based on works and the other based on faith (Rom 9:30,
31), which explains why national Israel stumbled—because righteousness can never be attained

44 The term logizomai was used repeatedly in connection with justification by faith—11 times in 12 verses (Rom 4:3-

11, 22-24). Use of plural forms in 9:8 shows that collective entities are in view—national Israel (“the children of the flesh”) and
believing Gentiles (“the children of the promise”).
45 In 8 of 9 occurrences it is not further qualified and refers to ethnicity (Acts 2:22; 3:12; 5:35; 13:16; 21:28; Rom 9:4;

11:1; 2 Cor 11:22). The other instance, as we have seen, is Jesus’ reference to Nathaniel as a “true Israelite” (John 1:47) which,
while likely referring to a subset within Israel, nevertheless indicates than ethnicity alone is insufficient to belong.

9
through works (9:32; cf. 3:20, 28; 4:2, 6) but only by faith. At the same time, Paul is profoundly
burdened over the salvation of his fellow Jews,—so much so that he wishes he could be cut off from
salvation if it could accrue to their account (9:3), though he is clearly aware that this is not possible (cf.
Exod 32:32-34). More important still is the trustworthiness of God’s promises. Paul unequivocally
affirms that, despite Israel’s stumbling, the word of God has not failed (9:6). Nor has God rejected His
people, pointing to himself as evidence that at least some Israelites can be numbered among God’s
people. A “remnant” (9:27), a faithful “seed” of national Israel (9:29), will be saved. Blindness has
happened to Israel only “in part” (11:25), so that “there is a remnant according to the election of grace”
(11:5).
What then does Paul mean in affirming that “all Israel” (pas Israēl) will be saved (11:26)? First of
all, it is important to recognize that, as at the outset in 9:6 so here, there is an added qualification—all
Israel.46 Based on what we have observed so far, “all Israel” cannot refer to all Israelites, or even to
national Israel more generally, because of Paul’s repeated references to a “remnant” being saved.
Furthermore, by indicating that he hopes to save “some” of his fellow Jews (11:14), he does not expect
all to be saved or even the vast majority. Also unpersuasive is the suggestion that “all Israel” refers to a
faithful remnant from national Israel. How could such a narrow group be called “all Israel”? Besides, the
salvation of some Jews would appear to be assumed already so it hardly seems that this could be the
profound “mystery” being revealed (11:25). Applying this verse to a remnant of Jews also takes
insufficient account of Paul’s metaphor of the olive tree, which describes natural branches (ethnic
Israelites, v. 21) being “broken off” (separated from God’s people) “because of unbelief” (vv. 17, 20), so
that wild branches (believing Gentiles, v. 17) can be grafted in (v. 19). Through this metaphor of the
olive tree, Paul shows the unity of all those who believe in Christ— believing Gentiles as well as the
believing remnant of national Israel.47 “The church has not replaced Israel. The church is the natural
continuation of Israel, just like the branches are the natural continuation of a tree! Believers in Christ are
the true Israel.”48 Thus, he can affirm in Galatians 6:15, among other places, that “neither circumcision
counts for anything, nor uncircumcision” (cf. 1 Cor 7:19; Gal 5:6). What does count, he adds, is a new
creation.” Then Paul speaks about Israel but again he adds a qualifier. “The Israel of God”—which
includes “all who walk by this rule,” namely, that not circumcision in the flesh but “a new creation” (i.e.,
inward circumcision), which comes through faith in Christ (Gal 6:13, 14; 2:20), is what counts.

46 This is unlike the other uses of Israel in Romans. Apart from such further qualification the normal (ethnic) definition

of Israel is implied (9:27bis, 31; 10:19, 21; 11:2, 7, 25).

47 Similarly, Hasel, “Israel in Bible Prophecy,” 139-140; idem, “Remnant,” The International Standard Bible Encyclopedia,

ed. G. W. Bromiley (Grand Rapids, MI: Eerdmans, 1988), 4:134.

48 Kim Papaioannou, “ ‘All Israel Will Be Saved’: Establishing a Basis for a Valid Interpretation,” Ministry, November

2015, 6-9.

10
 Part of Israel was hardened that “the full number of Gentiles might come in” (v. 25).49 Come in to
where? To Israel, which Paul immediately points out: “And in this way all Israel will be saved” (11:26).
Since this is the result of believing Gentiles uniting with the believing “remnant” of Israel (Rom 11:5),
“all Israel” must include both Jews and Gentiles.50 He proves this point by quoting two passages of
Scripture. The first (Isa 59:20, 21) indicates that some in Israel will be saved by removing “ungodliness
from Jacob,” that is, by removing unbelievers from Israel (through breaking off some of the natural
branches).51 Paul may also be thinking of the verse that precedes this passage, which mentions those
who “fear the name of the LORD from the west, and his glory from the rising of the sun” (Isa 59:19), and
applying it to believing Gentiles. The second passage quoted (in Rom 11:27) refers to God’s pardoning of
sin (Isa 27:9). Paul hints that, once God’s mercy has been shown to the full number of Gentiles, the Jews
will also obtain mercy (Rom 11:11, 12, 15, 31). Since both Jews and Gentiles have been unbelieving, “God
has shut up all to disobedience, that he might have mercy on all” (Rom 11:32 WEB).52 The “all” here
clearly means all—both Jews and Gentiles. This is another reason to conclude that by all Israel, Paul
likewise refers to both Jews and Gentiles—all who believe in Christ. As we near the end of the gospel
work, we can expect many Jews to come to faith in Christ.53

Book of Revelation
Terminology in the book of Revelation poses special challenges for interpreters because it is
highly symbolic. The many allusions to the Old Testament, and especially the use of the book of Daniel,54
are important to consider, as well as the way the book is organized, in order to understand the meaning
of any given passage.55 References to the people of God in Revelation are frequent and are described in

49 Author’s translation of to plērōma tōn ethnōn eiselthē (cf. Luke 21:24). The word plērōma can refer to completeness

in the sense of the “full number” being made complete (LSJ, 1420 [IV.3]).
50 Wahlen, “Romans 11:26,” 354.
51 The Hebrew text of Isaiah 59:20 refers to “those who turn from transgression” (focusing on those who are saved) but

Paul quotes the LXX which refers negatively to those removed from Israel.
52 Two words in this verse are hard to render adequately by a single word in English: “shut up” (sunekleisen) refers to

God’s righteous judgment on disobedience; the word “disobedience” (ēpeithēsan) includes its cause of unbelief.
53 Ellen G. White, The Acts of the Apostles (Mountain View, CA: Pacific Press, 1911), 381: “In the closing proclamation of

the gospel, when special work is to be done for classes of people hitherto neglected, God expects His messengers to take
particular interest in the Jewish people whom they find in all parts of the earth. As the Old Testament Scriptures are blended
with the New in an explanation of Jehovah’s eternal purpose, this will be to many of the Jews as the dawn of a new creation, the
resurrection of the soul. As they see the Christ of the gospel dispensation portrayed in the pages of the Old Testament Scriptures,
and perceive how clearly the New Testament explains the Old, their slumbering faculties will be aroused, and they will recognize
Christ as the Saviour of the world. Many will by faith receive Christ as their Redeemer. To them will be fulfilled the words, ‘As
many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’ John 1:12.
“Among the Jews are some who, like Saul of Tarsus, are mighty in the Scriptures, and these will proclaim with
wonderful power the immutability of the law of God. The God of Israel will bring this to pass in our day. His arm is not shortened
that it cannot save. As His servants labor in faith for those who have long been neglected and despised, His salvation will be
revealed.”
54 G. K. Beale, The Use of Daniel in Jewish Apocalyptic Literature and in the Book of Revelation (Lanham, MD: University

Press of America, 1984).

55 Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the Book of Revelation, 2d ed. (Berrien Springs, MI:

Andrews University Press, 2009), 18, indicates that 278 of 404 verses contain a total of 505 references or allusions, whether
direct or indirect, to the OT; cf. the cautions in Jon Paulien, “Ellusive Allusions: The Problematic Use of the Old Testament in

11
many different ways, including servants (of God), the churches, those clothed in white garments, a great
multitude, saints, the remnant, My people, those who fear God, etc.
The first references to Israel/Jews in the book of Revelation are in the letters to the seven
churches. This opening septet is particularly important in that it provides clues that help readers decode
the symbols that will follow later in the book. John “does this by using motifs from the messages to the
churches and weaving them into his narrative, usually with further development.”56 One of these clues is
found in a phrase that occurs in the letters to Smyrna and Philadelphia. John refers in both places to
those “who say that they are Jews and are not” (2:9; 3:9). Many interpreters consider this to be an ethnic
reference to literal Jews persecuting Christians.57 However, John denies the claim of these people to be
Jews. If he were merely referring to their ethnicity then this could not be denied. The Christian
perspective of the book and the fact that these letters are specifically addressed to Christian
congregations (2:8; 3:7) indicate that, as with much of the language of the Apocalypse, the term “Jews” is
a coded reference, in this case to those who claim to be Christians but who are such in name only. Thus,
“John no longer defines a Jew according to ethnicity, but whether a person is a ‘Jew’ (i.e., a member of the
covenant people of God) is measured through spiritual faithfulness to God, a standard that John applies
equally to both Jews and Gentiles.”58 In the final analysis, it is faith/faithfulness (pistis)59 that determines
whether a person’s dwelling is in heaven or whether they are to be numbered among the unfaithful
earth dwellers.60 The faithful persevere (2:19; 3:10; 13:10; 14:12), while the unfaithful, barring some
drastic change, for example, by those to whom the letter to Laodicea is addressed, will ultimately be
numbered among the worshipers of the beast (13:12, 14; 17:2, 8).61

Revelation,” Biblical Research 33 (1988): 37-53. On the organization of the book, see Clinton Wahlen, “Heaven’s View of the
Church in Revelation 2-3,” JAAS 9/2 (2006): 147-149; idem, “Letters to the Seven Churches: Historical or Prophetic?” Ministry,
November 2008, 13, 15 (sidebar); Richard Sabuin, “Repentance in the Book of Revelation” (Ph.D. diss., Adventist International
Institute of Advanced Studies, Silang, Cavite, Philippines, 2006), 54-61; cf. Kenneth A. Strand, “The Eight Basic Visions of the Book
of Revelation,” AUSS 25/1 (1987): 107-121; Stefanovic, Revelation, 25-43.
56 Stephen Pattemore, The People of God in the Apocalypse: Discourse, Structure, and Exegesis, SNTSMS 128 (Cambridge,

Cambridge University Press, 2004), 193, listing examples in n. 40 on the same page: “the church as true Israel (7:1–8, cf. 2:9; 3:9;
2:14, 20); tribulation (7:14, cf. 1:9; 2:9, 10); white robes (7:9–14, cf. 3:5, 18); temple (7:15; 11:1, cf. 3:12); witness (11:3, cf. 2:13);
conquering (11:7; 12:11; 13:7; 15:2, cf. chs. 1–2); the book of life (13:8, cf. 3:5); the hearing formula (13:9, cf. chs. 1–2);
faithfulness (13:10; 14:12, cf. 3:10, 13).” Cf. Clinton Wahlen, “Laodicea and Adventist Eschatology,” forthcoming: “The letters to
the seven churches prepare readers for understanding the later chapters of the book of Revelation so that when read together
they are mutually interpretative.”
57 E.g., Grant R. Osborne, Revelation, BECNT (Grand Rapids, MI: Baker, 2002), 137 n. 4, calls them “anti-Christian Jews,”

though he admits (by references to John 8:44; Rom 2:28-29; 11:17-21 on p. 131) that the meaning cannot be confined to this.
58 Philip L. Mayo, Those Who Call Themselves Jews: The Church and Judaism in the Apocalypse of John, Princeton

Theological Monograph Series 60 (Eugene, OR: Pickwick, 2006), 200.

59 The Hebrew concept of faithfulness (’ēmûn/’ēmûnah), reflected in the NT usage of pistis (used in Rev 2:13, 19; 13:10;

14:12) refers not only to an intellectual belief (cf. Jas 2:19) but, especially and more importantly, to how that belief enables a
person to endure trials and remain faithful to God (e.g., Ps 119:30; Hab 2:4; contrast Deut 32:20; Matt 17:17).
60 Mayo, Those Who Call Themselves Jews, 200.
61 Further, see Wahlen, “Laodicea.”

12
 This spiritual definition of “Jew” conforms to the book’s larger tendency toward
universalization62 and prepares readers for understanding references to Israel and the 144,000 in
Revelation 7. The chapter is introduced in the context of the end time. Referring to the wrath of God and
that of the Lamb at the time of the second advent, the cry is heard, “the great day of their wrath has
come, and who can stand?” (Rev 6:17). The implied answer is the 144,000, who receive the seal of God in
their foreheads (7:3-4). This number is derived from each of the twelve listed tribes of Israel having
12,000 people. Since the references to those claiming to be “Jews” in the letters to the seven churches
apparently refer to those who are Christians in name only, this group of 144,000 seems to represent, by
contrast, genuine Christians—the true Israel of the end time. It is probably for this reason that reference
is never made merely to “Israel” but always to “the sons of Israel” (2:14; 7:4; 21:12), thereby stressing
the spiritual significance of this name as the designation for people of God.
Several clues help to enable this identification. First, the ideal number (12 x 12 x 1,000) suggests
that, like other numbers in Revelation, this is symbolic. Second, this list of tribes is unlike any other:
Judah is listed first, not Reuben, showing that Jesus as “the lion of the tribe of Judah” stands at the head
of this group (5:5; cf. 1:5); Manasseh is listed but not Ephraim, Joseph’s other son, apparently because of
idolatry to which this Northern tribe succumbed; similarly, Dan, as the locus of apostate worship in the
north is omitted (1 Kgs 12:29-30). Third, apart from references to the major characters of the book (God,
Christ, Satan, and John himself), names of people in the book of Revelation seem to be mentioned mainly
for their symbolic significance.63 The mention of Moses, for example, alludes to the Exodus and
emphasizes his faithfulness as “the servant of God” (15:3).64 Fourth, there is evidence that the church
had already claimed for itself the mantle of the restored twelve tribes of Israel (James 1:1). Fifth, the
group consists of all of God’s faithful servants at the end of time (Rev 7:3).65 They represent the
culmination of the gospel work in the earth: they belong to God and reflect His character because His
name and the name of the Lamb is written in their foreheads (14:1; cf. 22:4); they follow the Lamb
wherever He goes and are first fruits to God and to the Lamb (14:4); they are true Israelites, genuine

62 See G. K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids, MI: Eerdmans, 1999),

91-92; e.g., Israel’s designation as a kingdom of priests is applied to the church (Rev 1:6; 5:10) and the seven last plagues, unlike
those poured out on Egypt, are worldwide.
63 Cf. Kenneth Mathews, Jr., Revelation Reveals Jesus: An Explanation of the Greek Text and Application of the Symbolism

Therein, 2 vols. (Greeneville, TN: Second Coming Publishing, 2012), 1: 390: “Judah, Reuben, and the rest of the names of the
twelve tribes . . . are typical of the kinds of people who will be overcomers by the blood of the Lamb and inherit the New Earth.”
64 The other names of people (or angels) that occur are: Abaddon and Apollyon, 9:11 (describing the destructive nature

of this angel); David, 3:7; 5:5; 22:16 (for its royal and messianic overtones); Balaam, Balak, and Jezebel, 2:14, 20 (for their role in
leading Israel into apostasy); Gog and Magog, 20:8 (connoting Israel’s enemies); Antipas, 2:13 (as the epitome of a faithful
witness even to the point of death, cf. 2:10). Mention of the Nicolaitans in 2:6, 15, while not referring to a specific person, also has
symbolic significance (“the one who overcomes the people”). Michael (12:7), if understood as another name for Christ (cf. Dan
12:1), is not an exception.
Antipas, 2:13 ?
65 So Keener, Bible Background Commentary, 783. The term “servants” is used frequently of God’s people as a whole

(1:1; 2:20; 19:2, 5; 22:3, 6).

13
through and through (14:5; cf. John 1:47). The perfection of their number reflects the future perfection
of the New Jerusalem, the length and width and height of which are equal (Rev 21:16).66
John’s description of this city that will come down from heaven and rest upon the earth (v. 2; cf.
20:9) includes physical components connected with both Old and New Testament Israel. The name itself,
New Jerusalem, suggests both sameness and newness. It is God’s city not Israel’s city. He defines it and
Israel is defined by it. It is holy (21:2, 10; 22:19); it reflects the perfect dimensions of the Holy of Holies
(1 Kgs 6:20); and none but the holy enter it (Rev 20:6; 22:11). The names of the twelve tribes, as already
enumerated in connection with the 144,000, are inscribed on its gates (foreseen already in Eze 48:30-
35). But these testify not to the ethnicity of its inhabitants but to the totality of God’s people dwelling
within it (Rev 21:3, 7, 24-27) as do the twelve foundations with the names of the twelve apostles
(21:14).67 Thus, within the gates and the walls of the heavenly city are the saved of all ages. No longer
divided and no longer two churches, one clothed with the sun (12:1-17) and the other drunk with the
blood of the saints (17:3-6), God and His people are finally reunited—as one people, just as God is One.

Conclusion

This study has considered some of the most important passages for understanding Israel’s
future from a New Testament perspective. This has resulted in a fairly coherent picture of Israel in
prophecy. Israel’s future was already foreshadowed, prefigured, and predicted in the Old Testament.
The prophecies concerning Israel are only intelligible in relation to Christ as the personification of Israel,
redeeming Israel’s failure, and through whom all receive the covenant promises made to Abraham and
his descendants. Jesus, as the embodiment of Israel’s hope, directed His efforts toward the restoration of
God’s people through a process of gathering and sifting. The response of humans to Jesus is decisive in
determining the future shape of Israel. The resulting remnant, faithful to the teachings of Jesus, is open
to all regardless of ethnicity. Crucial also in this respect was the transition from circumcision to baptism,
instituting a sign of faith independent of gender.
The Gospels present Jesus as fulfilling Israel’s hope for the ideal King who gathers and
shepherds Israel. The New Testament makes clear that God’s kingdom is not constricted by nationality
or ethnicity, because the God of the Bible is Lord of heaven and earth (Matt 11:25). He made the heaven,
earth, sea, and fountains of waters (Rev 14:7), and, therefore, He is the God of all nations (Acts 17:26;
Rom 16:26). As Israel’s King and Judge, it is Jesus that determines who will enter this kingdom and who
will be shut out. This fact is foundational for how the New Testament writers understand the prophecies

66 Interestingly, Ellen White saw the 144,000 standing on the sea of glass in the form of “a perfect square” (Early

Writings [Washington, D.C.: Review and Herald, 1945], 16), which matches Revelation’s description of the heavenly city.
67 The foundation of the city resembles that of the church, which is “built on the foundation of the apostles and

prophets, Christ Jesus himself being the cornerstone” (Eph 2:20).

14
related to Israel. The Jerusalem Council interprets Amos as envisaging God’s gathering of a remnant
from all people on earth and identifies “the nations” who are called by His name with the Gentiles who
believe.
The New Testament writers do more than universalize the Old Testament prophecies about
Israel. They completely eliminate ethnicity as a factor in salvation. The inadequacy of a strictly ethnic
definition of Israel, already identified by Isaiah, John, and Jesus, is shown by Paul as invalid even in
connection with Abraham and his seed. The miraculous fathering of an Israel of faith, based on God’s
immutable promise, shows the futility of all human efforts at attaining righteousness of their own and all
human attempts at fulfilling prophecy. From first to last, to be numbered among the people of Israel
requires a miracle, and whom God counts as Israel is what counts.
The divine conception of Israel’s future has never really changed. It moves forward steadily even
if it fails to conform to human anticipations and His people’s all too narrow expectations. The New
Testament’s portrayal of Israel’s future is as simple and as solid as the growth of a tree, stemming from
the Seed of the woman, embracing all nations, and ultimately filling the whole earth (cf. Mark 4:30-32;
Dan 2:35). God’s righteous judgment upon all as disobedient in order to have mercy on all, reveals that
His intention from the beginning has been universal, and that the promise to save all Israel is predicated
upon the gospel’s gathering of all willing to be saved.
The book of Revelation shows the culmination of this divine plan. Just as not all who say “Lord,
Lord” will enter the kingdom of heaven (Matt 7:21), not all who claim to be spiritual Jews will enter the
New Jerusalem. Its gates and its foundations show at once both the constancy of God’s purpose for Israel
throughout Scripture and the unity of His true people in all ages. The 144,000 are simply the
culmination of God’s plan for Israel and His purpose from the beginning: total restoration, complete
harmony with Him, and the revelation of His perfect love as the golden cord by which He draws the
universe to Himself.

15